deobandi rejects sahaba sayings

8/13/2019 Deobandi Rejects Sahaba Sayings

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Deoband Reject Sahaba Sayings

Bismillahirrahmanirraheem, Alhamdulillah this is another one ofthe wonderful articles from the Magazines of Shaikh MuhammadZubair Sadiq Abadi (One of the authors of Shaikh Zubair Ali Zai'smagazine "Al Hadeeth"). The honours of translating this article isdone by brother Raza hasan. May Allaah reward him immenselyfor this crucial work. This article contains proof of how theDeobandis Reject the Saying of Sahaba.

The hadeeth which does not contain in it the mention of theProphet (sallallaahu alayhi wasallam) and is only the saying or actof a Sahaabi is called Mawqoof. Some people claim for all theAhlul Hadeeth that they do not accept the Mawqoofaat ofSahaabah. In this short and succinct article, we have proven fromthe books and passages of Deobandthat they themselves do notconsider the Mawqoofaat of Sahaba to be Hujjah and when thesaying or action of a Sahabi goes against these Taqleedis, thenthey are the first ones to reject it.

Muhammad Imraan Safdar Deobandi, the beloved of IlyasGhumman, writes:The Raafidis declared the Eemaan of Sahaabah to beunreliable while the minor Raafidis (GhayrMuqallideen) refused to accept the sayings and actionsof Sahaabah to be Hujjah. I seek Allaahs refuge from the

wickedness of Ghayr Muqallideen [Qaaflah Haqq, Vol. 1Shumarah 2, P. 44]


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5- Khaleel Ahmed Sahaaranpoori Deobandi writes:" "And it is the Madhab of a Sahaabi which is notHujjah for anyone [Bazl al-Majhood 5/39 H. 821]6- The Imaam of Aal-e-Deoband, Mulla Ali Qaari al-Hanafi writes:"And it is the Madhab of a Sahaabi which is not"Hujjah for anyone [Mirqaat al-Mafaateeh SharhMishkaat al-Masaabeeh (2/549 H. 823)]

If someone says that the saying of a Sahaabi is not Hujjah

in our Madhab, then for such a person the beloved ofIlyaas Ghumman, Abdul Ghani Taariq LudhiyaanwiDeobandi writes:""If you ever utter such a thing from your tongue,then I will pull out your tongue and feed it to the

dogs [Shaadi ki pehli dus raatein P. 9]

7- Zafar Ahmed Thaanvi Deobandi said:""


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9- Muhammad Taqi Uthmaani Deobandi said:From the side of Hanafiyyah, the answer to that was given as such that there is noapproval of him (sallallaahu alayhi wasallam) proven on this incident, and without

his approval, in contrast to the other ahaadeeth, the action of a Sahaabi cannot be aHujjah [Dars-e-Tirmidhi 1/319]


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10- Muhammad Taqi Uthmaani further said: " "Therefore, the correct answer to this is that it is the personal act and Ijtihaad ofIbn Umar, there is not differentiation in it narrated from the Marfoo ahaadeeth;moreover, the Ijtihaad of a Sahaabi is not Hujjah, especially when there are theother Athaar of Sahaabah present in opposition to it [Dars-e-Tirmidhi 1/191]

11- Muhammad Taqi Uthmaani said:So first of all, this is the personal Ijtihaad of Abu Hurayrah which is not Hujjahagainst the Marfoo ahaadeeth[Dars-e-Tirmidhi 2/84]


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numerous Marfoo ahaadeeth [Rasool-e-Akram (sallallaahu alayhi wasallam) ka tareeqahNamaaz (P. 259)]If the same athaar were in accordance to their Taqleedi Madhab then they would have said thatthe Sahaabah Karaam could not have offered an important Ibaadah like Salaah from their ownintellect, therefore these athaar are in the ruling of being Marfoo, as these people say concerning

some un-proven athaar in the issue of wiping over the neck!

14- Muhammad Taqi Uthmaani said:As for the second route then that is also Saheeh, but even this does not establish aclear Marfoo proof for the Shaafieeyyah and others, because that is the personalIjtihaad of Hadhrat Ubaadah, i.e. he considered the hadeeth there is no prayer forthe who does not recite to be general for both Imaam and Muqtadi and extractedthe ruling from this hadeeth that the recitation is obligatory even for the Muqtadi,

but this extraction of his can not be Hujjah against the Marfoo ahaadeeth [Dars-e-

Tirmidhi 2/75]


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17- Faqeerullaah Deobandi wrote::" " Thirdly because this is the personal saying and Fatwa of Hadhrat Abu Hurayrahradiallah anhu which is achieved through Qiyaas and is not a Marfoo hadeeth; andthe saying or Fatwa of a Sahaabi which is achieved through Qiyaas is not Hujjah

with agreement. [Khaatimah al-Kalaam P. 550]

18- Master Ameen Okaarvi wrote about Sayyidunah Abdullah az-Zubayr (radiallah anhu):The odd rulings of Hadhrat Abdullah bin az-Zubayr are not accepted by the Ahl us-Sunnah wal Jamaah as compared to the other Sahaabah, for example: He was ofthe opinion to give Adhaan and Iqaamah even for the prayers of Eedayn, and he

was also of the opinion to pray while leaving the hands (on the sides) [Tajalliyaat-e-Safdar (2/299)]


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20- Imaam Bukhaari (rahimahullah) narrated the sayings of Sayyidunah Anas (radiallahanhu), Hasan Basri, and Qataadah that there is no Tashahhud after the prostration offorgetfulness [See, Saheeh al-Bukhaari (1/163)]. So while rejecting this, Sarfaraaz SafdarDeobandi said:

But this extraction of Imaam Bukhaari is weak because these are Mawqoofnarrations, while on the contrary there are clear, authentic and Marfoo narrations;

what is the use of Mawqoof narrations against them? [Khazaain as-Sunan (2/143)]


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21- Abdul Maajid Dariyaabaadee al-Deobandi, the Khaleefah of Ashraf Ali Thaanvi, wrote:""Even the Sahaabah are not free from errors and mistakes, let alone the piouspersonalities who are, anyhow, inferior from them [Hakeem ul-Ummat (P. 275)]

22- Abdul Qayyoom Haqqaani Deobandi wrote:The most reasonable and correct answer is that this was the personal act and theperson Ijtihaad of Hadhrat Ibn Umar..... After all the Ijtihaad of a Sahaabi is noteven Hujjah especially when there are the Athaar of other Sahaabah on thecontrary [Tozeeh us-Sunan (1/405)]

23- There is narration in Sunan Abu Dawood (1/26 H. 198) that a Sahaabi started hisprayer and while in prayer he was shot with an arrow which made his blood flow but hecontinued his prayer, if the streaming of blood had been one of the invalidators of wudoo then he

would not have continued praying his Salaat. After narrating this act of the Sahaabi, SarfaraazKhaan Safdar did not consider it to be a Hujjah, rather on the contrary he presented the saying ofone of his own akaabireen in its place, saying: 122"1" Maulaana Sahaaranpoori writes in Vol. 1 P. 122 of Bazl al-Majhood that thisproceeding was on his own, the Prophet (sallallaahu alayhi wasallam) did not actupon this; neither was he aware of this nor did he give him the permission to dothis [Khazaain as-Sunan (1/182)]

24- Ashraf Ali Thaanvi said:The Madhab of Hadhrat Anas was (in favor of having) the second Jamaah (in aMasjid) [Malfoozaat Hakeem ul-Ummat 26/201]

Right after this saying, instead of accepting the act of Sayyidunah Anas (radiallah anhu) to beHujjah, Thaanvi wrote:Now since the Ijmaa has taken place against this, thats why the first action will beelevated [Same (P. 201)]


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ka Talaazum P. 11 & Sawaanih Muhammad Zakariyyah P. 278]


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And further he wrote:One Rakah witr is not permissible [Tajalliyaat-e-Safdar (2/573)]

28- According to Sayyidunah Abu Hurayrah (radiallah anhu), only the recitation of SurahFaatihah is obligatory in Salaah as this Fatwa of his is present in Saheeh al-Bukhaari (1/106 H.77) and Saheeh Muslim (1/170 H. 396). Although the Imaam of Deobandiyah, Sarfaraz Khaan,could not dare to criticize the authenticity of this narration, but instead of accepting it, herejected it with the following words:The narration of Hadhrat Abu Hurayrah that Mubaarakpooree sahab haspresented for the sufficiency of Surah Faatihah only, cannot be any beneficial forhis purpose, because this is Mawqoof upon Hadhrat Abu Hurayrah and these

words are not narrated in any Marfoo and Saheeh narration (See, Fath ul-Mulhim Vol.2 P. 31 etc)[Ahsan ul-Kalaam (2/32), second edition (2/35)]


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Now the Deobandis must explain why they dont accept this athar of Sayyidunah Umar (radiallahanhu)?

Note: Haafidh Zubayr Alee Zaee hafidhahullah has presented forty one (41) Authentic and

Proven Athaar of Sahaabah in the Magazine: Al-Hadeeth # 30 P. 30-42 which the people ofDeoband oppose.

At the end, we say that the People of Deoband or their Akaabireen have also targeted thepersonalities of Sahaabah Karaam (radiallah anhum) in order NOT to act upon some narrations.For example:1- In order not to act upon the athar of Sayyidunah Anas (radiallah anhu) concerning joiningthe feet with the feet, Ameen Okaarvi wrote: " " Hadhrat Anas was also an immature child at the time of the Prophet (sallallaahualayhi wasallam) and he used to stand in the back rows

He further said: "" Hadhrat Anas only narrated what he did in his childhood with the other children.But when he grew up, the Sahaabah and Taabieen were disgusted by his childhood

practice [Haashiah Tafheem ul-Bukhaari Alaa Saheeh Bukhaari Vol. 1 P. 370]

2- In order to reject the hadeeth of Sayyidunah Abdullah bin Umar (radiallah anhu) on raisingthe hands in Salaah, Ameen Okaarvi said:""However, Imaam Bukhaari did not bring any narration from a Muhaajir or an

Ansaari. He only brought one hadeeth from Abdullah bin Umar, who was a child or

a minor Sahaabi and used to stand in back rows, and the other is from HadhratMaalik bin al-Huwayrith, who only stayed with the Prophet for twenty nights as atraveler. [Tafheem ul-Bukhaari Vol. 1 P. 375]

3- Okaarvi further said:Similarly, Instead of some Badri Sahaabi, Imaam Bukhaari has proven Raf ul-


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In counter response to this comment of Master Ameen Okaarvi Hayaati Deobandi, YoonusNumaani Mamaati Deobandi commented:My Dear Friends, Brothers. In this passage, Moulvi Sahab has done a hugeinjustice as he attributed towards me that I said about the Sahaabi (radiallah anhu)that he is not Aadil and he was a Faasiq. (Rather) I had only quoted with reference

to Noor al-Anwaar and Usool Shaashi that it is written in them: He was not knownfor Fiqh and Ijtihaad. Now what the Moulvi Sahab should have done is ask me forthe proof and I would have showed him that: see, it is written in such and suchplace. But in order to enrage the people, as is the way of Liars, he instead tried touse this trick on me. If a Ghayr Muqallid had said this, it was not a problem, but Iam amazed that this objection came from a man who claims to be the preacher ofHanafi Usool al-Fiqh. I only said, He is not known for his Fiqh and Ijtihaad and if

you can find that I said Hadhrat Anas (radiallah anhu) was not Aadil, but a Faasiq if you can find these words then I am ready to confess my defeat in writing, but whydo you speak such useless things? The Hanafi Usool al-Fiqh, which is accepted evenaccording to you, contains the saying that Hadhrat Anas (radiallah anhu) is a GhayrMaroof narrator in Fiqh and Ijtihaad. And if his narration goes against the Qiyaasthen the Qiyaas will be given precedence. This is written in Noor al-Anwaar and

Usool Shaashi. [Futuhaat Safdar (3/382-383)]


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that is written concerning Hadhrat Anas radiallah anhu is not at all Raajih. This is aMarjooh saying. And these types of Marjooh sayings are rejected by

Ahnaaf. [Futuhaat Safdar (3/386)]

From this family conflict between Hayaati and Mamaati Deobandis, this saying is establishedthat Sayyidunah Anas (radiallah anhu) was not known (Ghayr Maroof) in Fiqh and Ijtihaadaccording to Mulla Jeewan al-Hanafi. And these words are absolutely correct according to

Yoonus Numaani Deobandi Mamaati, and absolutely a severe insult according to Master AmeenOkaarvi Hayaati Deobandi. That is why Okaarvi Hayaati rejected this saying of Mulla JeewanHanafi.

However, if until Mulla Jeewan Hanafi is himself not proven to have repented from this insult,until then it can be said that they (i.e. Deobandi Akaabir) are the ones who insulted Sayyidunah

Anas (radiallah anhu).

According to Okaarvi, the objection of Mulla Jeewan Hanafi on Sayyidunah Anas (radiallahanhu) is like the objection of Mirza Ghulaam Ahmed Qaadiyaani. Because the things that Master

Ameen Okaarvi said attributing them to Yoonus Numaani that Mirza Qaadiyaani also used to dothis is, at least, in Futuhaat Safdar not proven from Yoonus Numaani, and Yoonus Numaanionly quoted the saying of Mulla Jeewan!

All the above proofs show that Deoband Reject Sahaba Saying.And Allaah knows best.

deobandi rejects sahaba sayings

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